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Shh Walallh of Delhi, the Mughals, and the Byzantines

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Shh Walallh of Delhi, the Mughals, and the Byzantines An Early Modern South Asian Thinker on the Rise and Decline of Empires: Shh Wal Allh of Delhi, the Mughals, and the Byzantines Vasileios Syros Journal of World History, Volume 23, Number 4, December 2012, pp. 793-840 (Article) Published by University of Hawai'i Press DOI: 10.1353/jwh.2012.0138 For additional information about this article http://muse.jhu.edu/journals/jwh/summary/v023/23.4.syros.html Access provided by Freie Universitaet Berlin (27 May 2013 18:28 GMT) An Early Modern South Asian Thinker on the Rise and Decline of Empires: Sha¯h Walı¯ Alla¯h of Delhi, the Mughals, and the Byzantines* vasileios syros Finnish Center of Political Thought and Conceptual Change/ Humboldt-Universität zu Berlin n the eighteenth century, Western intellectual history witnessed Ithe production of a rich body of writing on the origins and decay of human civilization and the emergence and fall of empires, exemplified by such monumental works as Baron de Montesquieu’s (1689–1755) Considérations sur les causes de la grandeur des Romains et de leur déca- dence (Reflections on the Causes of the Greatness of the Romans and Their Decline, 1734), Giambattista Vico’s (1668–1744) Scienza Nuova (New Science, 1745), and Edward Gibbon’s (1737–1794) History of the Decline and Fall of the Roman Empire (1776–1788). The quest to identify the forces that shape social evolution and the factors involved in the formation and decline of the state is not a phenomenon unique to the Western intellectual scene, however. In the eighteenth-century Mughal context, Shāh Walī Allāh Dihlawī (1703–1762), an emi- nent Sufi and theologian, propounded a theory of civilization and the * Thanks are due to Muzaffar Alam, Razi Aquil, Christos Baloglou, Jonathan Har- ris, Anthony Kaldellis, Dimitris Krallis, and Niketas Siniossoglou for reading drafts of the paper and offering valuable feedback. I would also like to acknowledge the financial support provided by the Centre of Excellence in Political Thought and Conceptual Change of the Academy of Finland (2008–2011) and the Marty Martin Center for the Advanced Study of Religion at the University of Chicago (2010/2011). Journal of World History, Vol. 23, No. 4 © 2013 by University of Hawai‘i Press 793 794 journal of world history, december 2012 origins and downfall of social organization that has much in common with Montesquieu’s, Vico’s, and Gibbon’s models and lends itself, as I will show, to a cross-cultural study of ideas on imperial formation and decay.1 Shāh Walī Allāh’s father, Shah ‘Abd ar-Rahīm (1646–1719), was one of the founders and teachers of the Madrasah-i-Raḥīmīyah in Delhi.2 Shāh Walī Allāh received his early education in the tafsīr, hadīth, Qu’ranic sciences, and logic from his father. He subsequently taught at his father’s school and then left for Arabia in 1730 to pursue higher education. When he returned to Delhi in 1732, he worked to spread knowledge about Islam, attracted a number of illustrious disci- ples, and produced a number of writings in Persian and Arabic. While the bulk of his oeuvre is devoted to theological questions, in certain sections of his principal philosophical works, notably the Ḥujjat Allāh al-Bālighah (The Conclusive Argument from God)3 and his Al-Budūr 1 For an intriguing comparison of Shāh Walī Allāh’s and Jean-Jacques Rousseau’s (1712–1778) ideas, see Jacques Berque, L’islam au temps du monde (Paris: Sindbad, 1984), chap. “Un contemporain islamo-indien de Jean-Jacques Rousseau,” pp. 113–146. Early modern European perceptions of the Mughal Empire are surveyed in Frederick G. Whelan, Enlightenment Political Thought and Non-Western Societies: Sultans and Savages (New York: Routledge, 2009), esp. chap. “Burke, India, and Orientalism,” pp. 103–129. 2 On Shāh Walī Allāh’s life and works, see Mawlavi M. Hidayat Husain, “The Persian Autobiography of Shāh Walīullah bin ‘Abd al-Raḥīm al-Dihlavī: Its English Translation and a List of His Works,” Journal of the Asiatic Society of Bengal 8 (1912): 161–175; as well as Jens Bakker, Šāh Walīy Allāh ad-Dihlawīy (1703–1762) und sein Aufenthalt in Mekka und Medina: Ein Beitrag zur Erforschung des islamischen Reformdenkens im frühen 18. Jahrhundert (Berlin: EB-Verleg, 2010); Ghulam H. Jalbani, Life of Shah Waliyullah (Lahore: Sh. Muham- mad Ashraf, 1978); Fazle Mahmud, “An Exhaustive Study of the Life of Shah Wali Allah Dehlavi,” Oriental College Magazine 33 (1956): 1–45; as well as the following articles in M. Ikram Chaghatai, ed., Shah Waliullah (1703–1762): His Religious and Political Thought (Lahore: Sang-e-Meel Publications, 2005; henceforth SWRPT): Marcia K. Hermansen, “Shāh Walī Allāh” (pp. 11–14); A. S. Bazmee Ansari, “Shah Wali Allah al-Dihlawi” (pp. 15–18); Bashir A. Dar, “Wali Allah: His Life and Times” (pp. 19–50; first published in Iqbal Review 6, no. 3 [1965]: 1–36); Abdul H. Siddiqi, “Shah Wali Allah Dihlawi” (pp. 51–77; first published in Mian M. Sharif, ed., A History of Muslim Philosophy: With Short Accounts of Other Disciplines and the Modern Renaissance in Muslim Lands [Wiesbaden: O. Harrassowitz, 1966], 2:1557–1579); and Alessandro Bausani, “Note su Shāh Walīullāh di Delhi (1703– 1762),” Annali dell’ Istituto Orientale di Napoli, n.s., 10 (1960): 93–147. Also broadly on the intellectual climate in Shāh Walī Allāh’s time, consult Saiyid A. A. Rizvi, Shāh Walī-Allāh and His Times: A Study of Eighteenth Century Islām, Politics and Society in India (Canberra: Ma’rifat Publishing House, 1980), esp. pp. 111–202; and, in general, Peter J. Marshall, ed., The Eighteenth Century in Indian History: Evolution or Revolution? (New Delhi: Oxford Uni- versity Press, 2003); Seema Alavi, ed., The Eighteenth Century in India (New Delhi: Oxford University Press, 2002). 3 Shāh Walī Allāh ibn ‘Abd al-Raḥīm, Ḥujjat Allāh al-Bālighah, 2 vols. (Cairo: Dār al-Turāth, 1978); English trans.: The Conclusive Argument from God: Shāh Walī Allāh of Delhi’s Ḥujjat Allāh al-Bāligha, trans. Marcia K. Hermansen (Leiden: E. J. Brill, 1996; repr., Syros: The Rise and Decline of Empires 795 al-Bāzighah (The Full Moon Rising on the Horizon),4 he formulates an intriguing theory about the genesis of human civilization and the decay of social organization. A substantial body of literature on Shāh Walī Allāh’s political doc- trines exists. But his theory of empire has been much misunderstood or neglected, due to a persistent tendency of previous scholarship to extrapolate and reconstruct Shāh Walī Allāh’s ideas on the “decline” of the Mughal Empire by focusing on his vitriolic polemic against the proliferation of Hindu practices as expressed in his letters and portray Shāh Walī Allāh as an ardent apologist of jihād in the South Asian context.5 One of the main purposes of this paper is to show that Shāh Walī Allāh’s position is much more complex than has been hitherto assumed. I propose to challenge the standard reading of Shāh Walī Allāh’s pri- vate writings as mere jeremiads against Hindu influences or part of a program designed to invigorate or revivify Islamic rule in a state ener- vated by constant conflicts. In particular, I call attention to certain aspects of his political theory as set forth in his philosophical treatises, and I argue that he pursues an agenda that is not confined to the politi- Islamabad: International Islamic University, Islamic Research Institute, 2003). I have relied on the English translations of some of the Arabic, Persian, and Byzantine sources mentioned throughout this paper with some amendments not indicated due to space limitations. On the Ḥujjat Allāh al-Bālighah, see the following chapters in SWRPT: Marcia K. Hermansen, “Shah Wali Allah’s Hujjat Allah al-Baligha” (pp. 529–552); Hermansen, “Shāh Walī Allāh of Delhi’s Ḥujjat Allāh al-Bāligha: Tension between the Universal and the Particular in an Eighteenth-Century Islamic Theory of Religious Revelation” (pp. 597–614; first published in Studia Islamica 63 [1986]: 143–157); Sabih A. Kamali, “The Concept of Human Nature in Ḥujjat Allāh al-Bālighah and Its Relation to Shāh Walīy Allāh’s Doctrine of Fiqh” (pp. 553–596; first published in Islamic Culture 36, no. 3 [1962]: 207–224; 36, no. 4 [1962]: 256–274); as well as Fazle Mahmud, “Shah Wali Allah’s Hujjatullahil balighah,” Journal of the Arabic and Persian Society of the Panjab University 5, no. 4/6:1 (1960/61): 1–28. 4 Shah Waliyullah, Al-Budur al-Bāzighah, trans. Ghulam N. Jalbani, 2nd ed. (New Delhi: Kitab Bhavan, 2005); Full Moon Appearing on the Horizon: English Translation of Shah Wali Allah (Al-Budur al-Bazighah), trans. Johannes M. S. Baljon (Lahore: Sh. Muhammad Ashraf, 1990). On the Al-Budūr al-Bāzighah as a source of Shah Walī Allāh’s political ideas, see Saeeda Khatoon, “Shāh Walī Allāh’s Philosophy of Society—an Outline,” Hamdard Islamicus 7, no. 4 (1984): 57–67, repr. in SWRPT, pp. 421–431; Ghulam N. Jalbani, Teach- ings of Shāh Walīyullāh of Delhi (Lahore: Sh. Muhammad Ashraf, 1967; repr., New Delhi: Nusrat Ali Nasri Lor Kitab Bhavan, 1988), pp. 126–147; Muhammad ‘A. Baqi, “Theories of State and Problems of Sociology as Expounded by an Indian Muslim Divine of the Eigh- teenth Century,” Islamic Review 38 (1950): 9–14. A comparative study of the Ḥujjat Allāh al-Bāli ghah and Al-Budūr al-Bāzighah remains a desideratum. 5 Ayesha Jalal, Partisans of Allah: Jihad in South Asia (Cambridge, Mass.: Harvard Uni- versity Press, 2008), pp. 40–57. Consider also Muhammad T. Mallick, “Rationale of Jihād as Expounded by Shāh Walī Allāh of Delhi,” Journal of the Pakistan Historical Society 34 (1986): 14–25.
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